Empirical Idealism only tentatively, and does not admit the absoluteness of the distinction. These remarks should not lead us to understand that Al-Jīlī does not believe in the objective reality of the thing in itself. He does believe in it, but then he advocates its unity, and says that the material world is the thing in itself; it is the "other", the external expression of the thing in itself. The _Ding an sich_ and its external expression or the production of its self-diremption, are really identical, though we discriminate between them in order to facilitate our understanding of the universe. If they are not identical, he says, how could one manifest the other? In one word, he means by _Ding an sich_, the Pure, the Absolute Being, and seeks it through its manifestation or external expression. He says that as long as we do not realise the identity of attribute and reality, the material world or the world of attributes seems to be a veil; but when the doctrine is brought home to us the veil is removed; we see the Essence itself everywhere, and find that all the attributes are but ourselves. Nature then appears in her true light; all otherness is removed and we are one with her. The aching prick of curiosity ceases, and the inquisitive attitude of our minds is replaced by a state of philosophic calm. To the person who has realised this identity, discoveries of science bring no new information, and religion with her _role_ of supernatural authority has nothing to say. This is the spiritual emancipation. [155:1] Insān al-Kāmil; Vol. I, p. 22. [157:1] Insān al-Kāmil, Vol. II, p. 26. Let us now see how he classifies the different divine names and attributes which have received expression in nature or crystallised Divinity. His classification is as follows:-- (1). The names and attributes of God as He is in Himself (Allāh, The One, The Odd, The Light, The Truth, The Pure, The Living.) (2). The names and attributes of God as the source of all glory (The Great and High, The All-powerful). (3). The names and attributes of God as all Perfection (The Creator, The Benefactor, The First, The Last). (4). The names and attributes of God as all Beauty (The Uncreatable, The Painter, The Merciful, The Origin of all). Each of these names and attributes has its own particular effect by which it illuminates the soul of the perfect man and Nature. How these illuminations take place, and how they reach the soul is not explained by Al-Jīlī. His silence about these matters throws into more relief the mystical portion of his views and implies the necessity of spiritual Directorship.